般若波羅蜜多心經幽贊 2.47

2.47

The Commentary says: The adherents of Paramārtha-śūnya say: Above, using the substance and meaning of form and the rest, [the sūtra] generally contrasted them with emptiness to explain non-difference and identity; fearing the meaning was not yet clear, and to make the contemplation fully mature, it individually concludes with the phenomena absent in emptiness. Following on from the preceding, it introduces the conclusion by saying 'therefore'; this word applies to all the absent phenomena below. The adherents of the Appropriate School say: The three vehicles commonly cultivate five kinds of skillfulness—namely, the aggregates, bases, elements, dependent origination, and the truths—serving as distant or immediate objects of contemplation according to their capacity. Because those of the two vehicles and others all cling to their existence, [the sūtra] now speaks of their non-existence in refutation: in parikalpita emptiness, both substance and meaning are quiescent; therefore, the nature of the grasped aggregates is completely absent. However, as an expedient means, the Buddha provisionally designated aggregates within saṃskṛta [phenomena] to shatter the five self-matters and gradually lead [practitioners] into truth; they are taught as skillfulness, not as real existence. Hence, a sūtra verse says: